The science of non-attachment (passionlessness) is all
blissful and cause of bliss; I bow to that science by virtue of which the
Arihantas and Siddhas (Omniscient Gods) have attained the
supreme state. Having made obeisance; I (Todarmal) endeavor to
write this sacred book which may be instrumental in the manifestation of
all spiritual traits and help achieve the state of self rule.

Now begins the sacred book titled MokshaMargPrakashak (illuminator of the path of liberation). The hymn of
adoration follows:

Namo Arhantanam, Namo Siddhanam, NamoAairiyanam,

Namo Uvajjhayanam, Namo Loye Savva Sahoonam.

This is Namaskar-mantra (benedictory
incantation) in Prakrit language and is extremely blissful. Its
sanskrit version is as follows:

Its meaning is thus: -Obeisance to Arihanta Gods
(adorable embodied omniscients), obeisance to Siddha Gods (Liberated
disembodied omniscients), obeisance to Acharyas (Chief preceptors
of congregation of ascetics-monks), obeisance to Upadhyaya (teacher
monks, preceptors), obeisance to all Sadhus (monks) (completely
possessionless naked monks) in the universe. Thus in this mantra the
obeisance (Namaskar) is offered, hence it is called Namaskar
Mantra. Now we ponder over their distinguishing characteristics
differentias)

Characteristics of Arhantas

First, we ponder over the characteristics of the
Arihantas. He (the true believer) who having renounced the house-
holder's life and accepted monk's conduct (ascetic-life) has destroyed the
four Ghati Karmas (obscuring karmas) through immersion in
one's own soul's intrinsic-nature and in him are manifested the highest
attributes of four infinities. Through infinite knowledge Anant-Jnan
(omni-science) he knows directly clearly all substances Jiva, etc.,
simultaneously together with their infinite attributes and modifications;
through infinite perception Anant-Darshan (omni-perception)
perceives all these substances in general (undifferentiatedly); through
infinite energy AnantVirya he always holds such potency (of
knowing & seeing); through infinite bliss (AnantSukha) he
experiences imperturbable supreme bliss of beatitude. Further, who has
attained the state of perfect serenity and peace by freeing oneself from
all sorts of impure dispositions like attachment-aversion etc, and has
achieved the state of supreme God of gods by becoming free from hunger,
thirst, etc., (birth, death, etc.) all sorts of physical maladies and
whose body has turned into a supernatural Param-Audarika
body having no weapon or clothing and is devoid of censurable signs and
symptoms of sex-feeling, anger, etc, foul dispositions and emotions and by
whose sermons the Dharma-Tirtha (the conduction of true
religious path) prevails in the universe, by means of which the mundane
beings attain welfare of the self; and who is found possessing different
glories (wonders) and greatens which are the cause for worldly people to
believe in his supreme lordship and who is adored by the great personages
like Indras (heaven's gods) and Ganadharas (the highest rank of
monks' order) etc., for their own spiritual benefit; thus adorable in all
respects is ShriArihantaDeva - to Him I (Todarmal)
offer my salutation.

Characteristics of Siddhas (Liberated Souls)

Now, we meditate on the characteristics of Siddhas
(liberated disembodied omniscients). He (the true believer) who having
renounced the house-holder's life and by following the monk's conduct has
attained the four infinites (infinite knowledge perception, bliss and
energy) on destruction of four Ghatikarmas (obscuring
karmas), and after lapse of some time, on destruction of the four
AghatiKarmas (Non-obscuring Karmas) also, quitting the
supernatural body, he reached at the summit of the universe by virtue of
upward-motion nature; there he attained the perfect liberated state by
getting release from the association of all foreign substances and whose
soul's spatial units retained the shape of human form i.e., a little less
than the final body; and whose counter- effect producing karmas got
destroyed, hence all spiritual attributes like right
belief-knowledge-perception, etc., got fully manifested in their natural
states, and whose attachment with Nokarmas, body etc.) has ended;
hence the immateriality etc., all spiritual traits, got manifested and
whose Bhavakarmas (psychic impure dispositions like attachment-
aversion, etc.) are destroyed, hence the manifestation of imperturbable
wholly-blissful form of pure self-nature is continuing incessantly and by
whose meditation the capable souls (Bhavya-Jivas) attain the
discriminative-knowledge of the self-substance and non-self-substances and
of alien impure dispositions (evolving due to rise of Karmas) and
natural pure dispositions (evolved in the absence of karmas) and by
virtue of which the means of attaining Siddhahood is achieved.
Therefore, for attaining one's own pure nature which is only worth
attaining, they (the Siddhas) serve as images for exhibiting it and
who have become kritkritya (attained the supreme attainable), hence
continue to dwell in such (a perfect blissful) state infinitely; our
salutations to such accomplished Siddhas.

He (the right believer) who having become
dispassionate and indifferent to worldly pleasures, relinquished all kinds
of possessions and attachments and accepted Shuddhopayoga (pure
passionless conduct of self-absorption) form of monk's conduct,
experiences internally through that Shuddhopayoga his own self to
be the self-soul only; never feels I-ness in other objects and believes
one's own sentient nature only as one's own, never feels mineness in alien
dispositions, and whatever other substances and their characteristics
appear in knowledge, he, of course, knows them but does not have
attachment-aversion feelings in them by treating them as agreeable or
disagreeable; the body undergoes different changes, various instrumental
causes get associated externally but (in those situations) he does not
feel happy or unhappy at all, and the external (bodily) activity suitable
to his (spiritual) status takes place in natural course, he does not
involve himself in it forcibly, and he does not allow his Upayoga'
(active consciousness) to deviate or ramble too much, he rather holds
deviationless (stable) condition by becoming stoical and dispassionate.
And, occasionally, due to rise of mild-passion, Shubhopayoga
(auspicious thought activity) is also caused, owing to which he gets
inclined towards the external means of Shuddhopayoga but knowing
such inclination also to be relinquishing, wishes to uproot it. And due
to the absence of rise of intense passions there exists no
Ashubhopayoga (inauspicious thought activity) of indulging in
violence, etc., and having attained such an internal state of self, he has
accepted the Digambar posture (totally possessionless naked state)
of serenity, has become free from the acts of decorating the body, etc.,
lives in forest, caves etc., follows unbreachedly 28 Moolgunas
(basic rites), endures 22 types of Parishahas (afflictions), adores
12 kinds of Tapas (penance's), sometimes becomes motionless like an
idol by holding the meditation-posture, sometimes engages himself in
external pious activities such as study of scriptures etc, sometimes
attentively engages oneself in food-taking and making movement, etc.,
which activities are fit for him for the sake of maintaining the body,
being the associating cause of MuniDharma (monk's
religion).

Such is the state of a Jaina-monk and this applies to
all Jaina monks.